Intro
We are in a study of Philippians; our text today in Philippians 4:1-3. In the previous three chapters Paul has emphasized the importance of standing firm in the face of persecution and other difficulties. In chapter one he exhorted: “Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, 28 and not in any way terrified by your adversaries . . .” (Phil. 1:27-28).i He followed that admonition with instruction about the mindset that would enable them to do that. In chapter two he points to Christ’s example, and in chapter three he presents himself as one following Christ’s example. Standing firm during times of adversity requires a certain kind of thinking. It requires humble dependence on God. It requires respect and unity with other believers in the body of Christ. It requires an active, passionate pursuit of the right goals in life.
Now in our text Paul again explicitly states that directive to stand fast in one spirit. Follow with me as I read Philippians 4:1-3 from the New King James Version.
“Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved. 2 I implore Euodia and I implore Syntyche to be of the same mind in the Lord. 3 And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life.”
Philippians 1:27 and 4:1 serve as BOOKENDS on this theme of standing firm in difficult times. Paul is aware of the pressures the Philippians are experiencing from within and without. In their own community there is some conflict developing. Additionally, they are experiencing persecution from the world around them (Phil. 1:28-30). Paul’s concern is that they remain steadfast in their service to the Lord.
We are living in difficult times, and there are indications the times may get even more difficult. The ungodliness of this nation is bound to bring judgment. Over 60 million babies have been murdered since Roe v. Wade.ii The Supreme Court ruling in 2015 legalizing gay marriage was a direct rejection of God’s boundaries on human relationships.iii Activities like that have brought judgment on ancient civilizations and they will bring judgment on America.iv In addition to all that, many are departing from the faith that was once and for all delivered to us by Christ and His disciples. The Christians at Philippi were living in perilous times, and so are we. That’s why Paul’s instruction in this epistle is particularly relevant to our lives right now.
I want to address in our text Paul’s
(1) Exhortation to Stand Fast
(2) Exhortation to Maintain Unity which is essential to standing fast.
I. Exhortation to STAND FAST.
Philippians 4:1 begins with the word “therefore.” It is a translation of the Greek word hoste. It connects the directive to stand firm with the theological/practical instruction previously given.
Scripture is always punctuated with a “therefore.” Sometimes it is explicitly stated as in our text. In other cases, it is implied in the narrative. In the story of David and Bathsheba we are simply told the consequences of David’s sin.v The implied “therefore” is this: If you don’t want consequences like this in your life, resist temptation. Don’t do what David did. Learn from his mistake.vi
Theologians get into trouble when they study the Bible as an intellectual pursuit, rather than applying the “therefores” to their own life and behaviors.vii James warns, “But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). How do extremely intelligent people fall into horrific false doctrine? They deceive themselves by failing to allow the word to correct their thinking and behavior. A love for the truth includes a willingness to embrace its admonitions and corrections.viii In his letter Paul has been moving toward this “therefore” (this directive to stand firm) in our text.
We are in battle that is unavoidable: the battle between good and evil. Standing firm against the tide of vil requires intentional, diligent effort on our part. Paul addressed this in Ephesians 6:10-14 when he said,
“Finally, my brethren, be strong in the Lord and in the power of His might. 11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore. . . .”
All the exhortations in Scripture telling us to stand firm would not be necessary if our journey is always going to be easy. There are times when we are tempted to break rank and run. There are times when we are discouraged and want to let up on our efforts to further the gospel. You have experienced times like that, and so have I. But in those times we must remind ourselves of Christ’s commitment to us (demonstrated at the cross) and our commitment to Him. In those times we must look beyond the immediate challenges and embrace the promises God has given us in His word.
Philippians 4:1 must be understood in the context of what has been said in chapter three, especially the closing statements in that chapter. The chapter break is in the wrong place.ix It cuts off the application stated in 4:1 from the teaching that precedes it. Philippians 3:20-4:1 says, “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, 21 who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. 4:1 Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.”
In the light of our glorious future, we should stand firm no matter what happens. In the expectation of Christ’s return, we should never lose heart. Even when circumstances are hard, we should look up for our redemption draws nigh.x Paul’s appeal in 4:1 is based on 3:20-21.
We find the same thing happening in Hebrews 10:35-37: “Therefore do not cast away your confidence, which has great reward. 36 For you have need of endurance, so that after you have done the will of God, you may receive the promise: 37 ‘For yet a little while, And He who is coming will come and will not tarry.’”
The imminent return of Christ is a major theme and source of encouragement in the New Testament. It is a promise that must not be neglected in our pulpits, especially during times of persecution and distress. We have enjoyed so much peace and prosperity in recent years that the message of Christ’s return has not been emphasized. Instead the focus has been on believing for more health and prosperity. I’m not saying we should neglect those themes. But we need to let the Scriptures bring balance to the message. There is biblical support for trusting the Lord for health and provision in this life.xi That is part of our daily walk with the Lord. But what we have here in this life is only the earnest of what God has in mind for us.xii The big payoff comes in the resurrection. Anticipation of that sustains us and enables us to stand firm when we might otherwise lose heart.
When a mother is giving birth to a child, the process is not easy. The labor pains get more intense and closer together. But she draws strength by anticipating the outcome. It is difficult, but it will be worth it when she holds that little newborn in her arms. In the upper room Jesus told the disciples that they would weep and lament while the world rejoiced. He said, “you will be sorrowful, but your sorrow will be turned into joy. 21 A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you” (John 16:20-22). That would not be a very popular message in our society. Who wants to hear that they will be sorrowful while those around them are having a party? But Jesus is not giving a popular message; He is giving the truth. However, sorrow is only half the truth. The rest of the story for the Christian is that his or her sorrow will be turned to joy, and that joy will last forever.
As believers we must develop a capacity for delayed gratification. We must find a way to persevere when times are difficult. The key to that is given to us in today’s text. Setting our minds and hearts on the end result strengthens our resolve to endure whatever we have to endure to get there.
Jesus did that on the cross. Hebrews 12:2 tells us to keep looking unto Jesus as both the author and finisher of our faith. Then we have this statement about Jesus: “who for the joy that was set before Him endured the cross, despising the shame. . . .” Jesus endured the pain and suffering of the cross by setting His mind and heart on “the joy that was set before Him” (the end result that would be achieved, the end of the matter). Likewise, “we also eagerly wait for the Savior, the Lord Jesus Christ, 21 who will transform our lowly body that it may be conformed to His glorious body . . . Therefore, my beloved . . . stand fast in the Lord.”
Paul tells the church at Thessalonica the same thing. Just as he has done in Philippians, Paul warns the Thessalonians about deception and a great falling away. Then he contrasts their future with that of those who turned from the gospel. That is followed by the directive to stand fast. Second Thessalonians 2:13-15 serves as a commentary on our text.
“But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, 14 to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ. 15 Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.” Notice that his appeal to stand fast is based on the promise of “obtaining of the glory of our Lord Jesus Christ.” That happens in its fulness at the coming of the Lord when we receive a glorified body.
Here Paul ties the standing fast with holding “the traditions which you were taught.” Paul is not talking about the traditions of men.xiii He is talking about message of the gospel that he had brought to them. This is extremely important for us today because the prevailing deception is a rejection of traditional Christianity. It is departure from the faith that was delivered to us once and for all in the New Testament. Deceived leaders are deceiving their followers with the idea that we need to improve the message of the gospel—make it more palatable to the culture. This is nothing new. Evil men were already doing this in Paul’s day. That’s why Jude said, “I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints” (Jude 3).
The New Testament message is not open to revision. It is not designed to be appealing to fallen man. It is designed to confront fallen man and bring him to repentance. I don’t know how to emphasize this enough. “Contend earnestly for the faith which was once for all delivered to the saints.” Stand firm against this movement to revise the message of Christianity. It is a damnable heresy! It proclaims “another gospel” birthed in the carnal mind.xiv It is already shipwrecking the faith of many.
Paul’s affirmation of love is pervasive in our text. “Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved. He is not giving this admonition as a cold, distant administrator. He is speaking from a heart of affection and concern. Twice in this one verse he refers to them as “beloved” or loved ones. He speaks the truth, but he does so in love and wants them to know how important they are to him.xv
He intreats and urges them instead of attacking and commanding. “I plead with Euodia and I plead with Syntyche to agree with each other in the Lord” (NIV). His tone is much like that of a concerned parent.
Paul refers to them as “my joy and crown.” We get insight on that phrase as we examine another text where he uses the same words. In 1 Thessalonians 2:19-20 Paul writes to his converts, “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? 20 For you are our glory and joy.” In both these texts the word translated crown is stephanos. Stephanos was the wreath worn by the victor in the public games in honor of his success.xvi It represented the success of his participation. At the coming of the Lord Paul would receive an incorruptible crown. It would be the people: people he led to the Lord and helped in their journey. Paul is telling these Philippian and Thessalonian Christians
how valuable they are to him. This world will one day be consumed with fervent heat.xvii The one thing that will endure forever is the people of God. They will be our crown of rejoicing.
II. Exhortation to MAINTAIN UNITY.
Having given the admonition to stand fast, Paul then addresses something essential for them to do that. They can only stand fast if they walk in unity with one another. “United we stand; divided we fall.” Jesus taught that principle when He said, “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand” (Matt. 12:25).
Paul linked this issue of unity with the ability to stand firm back in 1:27 when he wrote, “Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel.” They must “stand fast in one spirit.” They must work together in defense of the gospel. They must not allow themselves to be sidetracked by conflicts among themselves.
Now in 4:2-3 Paul addresses a specific conflict that is affecting the church and weakening the congregation in its stand for Christ. “I implore Euodia and I implore Syntyche to be of the same mind in the Lord. 3 And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life.”
We do not know what the subject of this conflict was. Apparently, it was affecting the church at large. Otherwise Paul would have handled it differently. These letters were read to the whole congregation.xviii Paul is dealing with it in this public manner because the dispute was already public.xix
The conflict probably had something to do with the church’s conduct of ministry rather than just a personal squabble.xx We are reminded of the conflict that broke out between Paul and Barnabas in Acts 15 over John Mark. It is not unusual for two equally sincere disciples to not see eye-to-eye on some issue. That does not mean one is good and the other is evil. It means they are both human. But they must find a way to walk in love toward one another. That sometimes means they agree to disagree. That sometimes means they create some distance between them like Paul and Barnabas did. It was sad that Paul and Barnabas got cross ways with one another. But it was good that they did not allow the disagreement to consume their time and energy. They found a way to continue serving the Lord without an ongoing squabble.
These two women were dedicated ministers of Christ. They had labored side-by-side with the Apostle Paul. They had worked hard for the furtherance of the gospel. The word translated “labored” in verse 3 indicates strenuous toil. xxi They had both worked cooperatively with Paul in the past. They were not contentious people, but probably had strong convictions about the issue.xxii
Paul names Clement who also worked with them along with others that are not named.xxiii Paul did not feel the need to name everyone that worked with them since God knows who they are and will reward them appropriately. Their names are in the Book of Life.
We do not know anything about these two women except the meaning of their names. Euodia means “success” or “prosperous journey.” Syntyche means “Lucky. She is “named after the goddess of fortune.” That probably indicates she was a converted gentile.xxiv We know from Acts 16:13 that there were women meeting with Lydia who came to the Lord at the beginning of this church. These women may have been a part of that group, but we do not know that for sure.
Paul’s instruction to them was “to be of the same mind in the Lord.” What does that mean? The NIV translates it “to agree with each other in the Lord.” The NLT says, “because you belong to the Lord, settle your disagreement.” Obviously, Paul is telling them to settle the dispute, and he is emphasizing their common relationship with the Lord as a basis for that resolution. No matter what the issue is, it is not appropriate for them to “contend” with one another.xxv Doing that usually pulls others into the dispute and broadens the conflict. In fact, the public way Paul is dealing with this probably indicates that has already happened.
We get a clue about how this is to be resolved by the way Paul previously used the exact same phrase earlier in this letter. In 4:2 the Greek phrase “to auto phronete” is translated “to be of the same mind.” In 2:2 the exact phrase is translated “being like-minded.” The elaboration Paul provides in chapter 2 helps us understand what Paul is telling these ladies to do. In Philippians 2:1-5 he wrote, “Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, 2 fulfill my joy by being like-minded [to auto phronete; what follows helps us understand Paul’s thinking] , having the same love, being of one accord, of one mind. 3 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. 4 Let each of you look out not only for his own interests, but also for the interests of others. 5 Let this mind be in you which was also in Christ Jesus. . . .”
Paul is not insisting that these women see the issue exactly the same. He is insisting that their attitude of heart be the same as was demonstrated by Jesus—that love toward one another would define their behavior—that neither would act out of pride, “ but in lowliness of mind” each would esteem and respect the other. It is possible to disagree agreeably. It is possible to disagree respectfully. They can cease the contention even if they have different perspectives on the issue.
We know this is not an issue of false doctrine by the way Paul addresses it. He confronts false doctrine head-on as seen in his epistle to the Galatians. We also know this is not a matter of sin that needs to be corrected in someone’s life. He would confront that the way he did in 1 Corinthians 5. The way Paul deals with false doctrine or sinful behavior is very different from what we see here. There is no compromise on those issues. This seems to be a difference of opinion on an issue that can be resolved through collaboration or compromise. It is probably similar to Paul’s conflict with Barnabas in Acts 15.
In verse 3 Paul solicits the help of a person that he simply refers to as true companion. “And I urge you also, true companion, help these women. . . .” Paul does not name the person because all the readers knew who he was addressing. We do not know for sure who it was. A wide range of guesses have been made. It is obviously someone in a position to mediate the dispute. Some think he is referring to Lydia since she is the prominent local leader in the planting of the church.xxvi Gordon Fee argues that it might be Luke since Luke was involved in the planting of the church and had relationship with the congregation. Furthermore, Luke fits the description “true companion” or as the NIV translates it “yokefellow.” The Greek word suzugos indicates those “spanned together in a common yoke.”xxvii The circumstances eliminate Epaphroditus and Timothy.xxviii
We don’t have to know who it was in order to grasp the principle applied here. When church people are in conflict, they should first try to resolve it among themselves. If that is not working, then the next logical step is for a leader to mediate the dispute and help them get it resolved.xxix Letting the dispute drag on and escalate is almost always harmful for the congregation and forbidden in Matthew 18.
I want to close by connecting 4:2-3 with the primary directive in 4:1. Our strength is found in our unity. We cannot stand firm if we are in conflict with each other. We will not always see issues exactly the same. But we can process those differences in love, humility, and mutual respect. It’s unrealistic to think we would never disagree. It is the way we manage those disagreements that determines our success.
Years ago, Jeanie and I visited the Redwood National Park in northern California. We stood in awe as we looked up to trees reaching over 350 feet. These trees have endured storms for over 1,000 years. The surprising thing is that their roots are very shallow—only about 10 to 12 feet deep. How does the root system sustain these giant trees? The secret is their interconnectedness. The roots spread outward to one another 60 to 80 feet so that they are holding one another up.xxx
The application to the church is obvious. Without other redwoods a singe tree could never grow that high and endure that long. The secret of their succuss is their interconnectedness. And so it is with us. That’s why Satan works hard to divide and conquer. That’s why unity is particularly important during times of distress. That’s why we must endeavor “to keep the unity in the bond of peace” (Eph. 4:3). That only happens when we walk in love toward one another. It only happens when we humble ourselves and seek the wellbeing of others. It only happens when we embrace the same mindset that Jesus had. May God help us all to do that.xxxi
ENDNOTES:
i All Scripture quotes, unless indicated otherwise, are from the New King James Version.
ii “61,628,584 Total Abortions Since 1973,” NRL News Today. Accessed 10/2/20 at https://www.nationalrighttolifenews.org/2020/08/abortion-statistics-united-states-data-and-trends-4/.
iii “Obergefell et al. v. Hodges, Director, Ohio Department of Health, et al. Certiorari to the United States Court of Appeals,” Decided June 26, 2015, Supreme Court of the United States. Accessed 10/2/20 at https://www.supremecourt.gov/opinions/14pdf/14-556_3204.pdf.
iv The Coronavirus Pandemic has added considerable stress in society and in the churches. Additionally, the deep philosophical divide in America is stressful and makes the future terribly uncertain. Nobody knows how the losing side in the election will respond, but everyone knows the stakes are extremely high.
v Cf. 2 Sam. 12:7-12.
vi Cf. 1 Cor. 10:6.
vii Ray Anderson builds on concepts set forth by Carl Barth and others to teach the interactive importance of the relationship between theological theory and church practice. He writes, “Theory and practice inform and influence each other in such a way that all practice includes theory, and theory can only be discerned through practice.” Ray S. Anderson, The Shape of Practical Theology: Empowering Ministry with Theological Praxis (Downers Grove, IL: InterVarsity Press Academic, 2001) 21.
viii Cf. John 7:17; 2 Thess. 2:10-11.
ix Referring to 4:1-3, Gordon Fee writes, “With these two appeals Paul brings 3:1-21 to its proper conclusion.” Paul clearly connects the maintenance of unity with standing fast in both 1:27 and in 4:1-3. Therefore, a better place for a chapter break would be after 4:3 even though Paul continues with exhortations in the verses that follow. Gordon Fee, Paul’s Letter to the Philippians, The New International Commentary on the New Testament, N. B. Stonehouse, F. Bruce, G. Fee, and J. Green, eds. (Grand Rapids: Eerdmans, 1995) 385.
x Cf. Luke 21:28. After a lengthy teaching on the resurrection Paul concludes with this “therefore”: “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Cor. 15:58).
xi Physical healing was prominent in Jesus’s ministry and in the early church. Paul encourages the church to operate in these supernatural gifts (1 Cor. 14:1) and the Apostle John wrote, “Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers” (3 John 2).
xii Cf. Eph. 1:14.
xiii Cf. Mark 7:7-13. Warren Wiersbe writes, “The word tradition simply means ‘that which is handed down from one person to another.’ The truth of the Gospel began as an oral message proclaimed by Christ and the apostles. Later, this truth was written down by the inspiration of the Holy Spirit, and it became the Holy Scripture (see 2 Tim. 3:12-17 and 2 Peter 2:16-21). God’s truth was not invented by men: it was handed down from God to man (Gal. 1:11-12; 1 Cor. 15:1-6); and each generation of believers had guarded this truth and passed it on to others (2 Tim. 2:2).” Warren W. Wiersbe, Be Ready (Wheaton, IL: Victor Books, 1979) 154-155.
xiv Cf. 2 Cor. 11:3-4; Gal. 1:6-9.
xv Cf. Eph. 4:15.
xvi Strong’s # 4735.
xvii Cf. 2 Pet. 3:12; 1 John 2:17. See also Richard W. Tow, Authentic Christianity: Studies in 1 John (Bloomington, IN: WestBow Press, 2019) 106.
xviii Fee, 392. In his commentary on Thessalonians, Holmes writes, “In a culture in which only a small percentage of the populations was literate, Paul took it for granted that the letter would be read aloud (cf. Rev. 1:3) during a gathering of the community (cf. Col. 4:16).” Michael W. Holmes, 1 and 2 Thessalonians, The NIV Application Commentary: From Biblical Text . . . to Contemporary Life, Terry Muck, gen. ed. (Grand Rapids: Zondervan, 1998) 202.
xix Jesus taught the principle of resolving a conflict as privately as possible in Matthew 18:15-17. Paul would have followed that directive from the Lord.
xx In contrast to Meyer and others, Gordon Fee sees evidence “that we are not dealing with a personal matter, but with ‘doing the gospel’ in Philippi. However, in my experience it is very easy for such conflicts to become personal and visa versa. Fee, 392. Furthermore, this conflict does not seem to involve a sin in either woman that would need to be confronted and corrected.
xxi Friberg Lexicon, sunathleo. Barton, et al. say it “means to struggle against opposition, to strive, to work earnestly.” B. B. Barton, M. Fackler, L. Taylor, and D. Veerman, Philippians, Colossians, and Philemon, Life Application Bible Commentary (Wheaton, IL: Tyndale House, 1995) 111.
xxii In his criteria for selecting elders (1 Tim. 3:3) Paul uses two Greek words that could be translated contentious as disqualifying characteristics: plektes and amachos. To have contentious people in leadership will drain the time and energy of a church. We need leaders who can speak the truth in love (not yes-men), but we don’t need leaders who are contentious by nature. See also Titus 1:7-8.
xxiii Clement was a common name, and we do not know who this person was. Attempts to connect this person with Clement of Rome who was martyred in about 100 A.D. is pure conjecture. Cf. Barton, et al., 112.
xxiv Fee, 390.
xxv “During one of the wars between the English and French, two war vessels met in fearful encounter. It was too dark to distinguish friends from foes; but each supposed itself engaged with the common enemy. When the darkness lifted, both ships were seen flying the English flag. They saluted each other, and grieved sadly over their disastrous mistake.” “Strife Among Christians Often the Result of Mistake,” BibleHub: Phil. 4:2. Accessed 10/2/20 at https://biblehub.com/sermons/pub/strife_among_christians_often_the_result_of_mistake.htm.
xxvi “The evidence from Acts indicates that at her conversion, Lydia became patron both of the small apostolic band and the nascent Christian community. By the very nature of things, that meant she was also a leader in the church, since heads of households automatically assumed the same role in the church that was centered in that household.” Fee, 390.
xxvii TDNT VII p. 748. Contrary to Thayer, most authorities reject the idea that this term was a formal name in this context. Additionally, most reject any idea that this refers to Paul’s wife for he was surely unmarried. See Fee, 393-394.
xxviii It would be nonsensical for Paul to refer to Epaphroditus who was carrying the letter in this way. Timothy was still with Paul so instructing him in this way would not make sense either. Cf. Fee, 394.
xxix Cf. Matt. 18:15-18.
xxx “Redwood,” National Park Service. Accessed 10/2/20 at https://www.nps.gov/redw/learn/nature/about-the-trees.htm. Also see “Sequoia Sempervirens,” Wikipedia. Accessed 10/2/20 at https://en.wikipedia.org/wiki/Sequoia_sempervirens.
xxxi Because of hurts and disappointments, Christians are often tempted to pull out of community and try to serve God on their own. It is a big mistake. It is like a Redwood tree trying to survive isolated from the other trees. The root system is insufficient. The storms will blow the tree over. “Aside from logging,” the National Park Service reports, “the most frequent cause of death for mature redwoods is windthrow.” Like those Redwood trees, we need the support of others to survive.
